God’s Sovereign Choice of Israel
Now that the gospel message has been clearly communicated and explained by Paul in the first eight chapters of the book of Romans, he now shifts gears before he discusses how a Christian should live. In most of Paul’s epistles he first lays out what it means to be a Christian, followed by some sound advice on how to apply those principles in our daily lives. However, instead of going directly to how we should live (chapters 12-16), Paul gives us an insight on how God works. I like to call it God’s operating system. While we may not agree to its efficiency or fully understand why God uses individuals and groups of people, that is the core of His operating system. Perhaps the largest part of that core are the descendants of Jacob, the Israelites.
9:1 I am speaking the truth in Christ—I am not lying; my conscience bears me witness in the Holy Spirit— 2 that I have great sorrow and unceasing anguish in my heart.
Paul begins by saying he is telling the truth in Christ and is not lying. Something he has done in his first epistle to Timothy (see 1 Timothy 2:7) and in his epistle to the church in Galatia (see Galatians 1:20). But here he adds that his conscience bears witness in the Holy Spirit. In other words, the Holy Spirit can attest that Paul is not lying. The assertion that he is about to make must be otherwise really difficult to believe! And it truly is! His proclamation is essentially in two parts, the first part states that he is experiencing great sorrow (major grief) and continual distress in his heart regarding this matter. Then in the second part (next verse), he continues by saying that if he could, he would gladly reject his own salvation for the sake of his fellow Israelites, in order that they may be saved. The term ‘kinsmen’, is the Greek word ‘syngenēs’, referring to offspring or relation by blood.
9:3 For I could wish that I myself were accursed and cut off from Christ for the sake of my brothers, my kinsmen according to the flesh.
Paul uses the Greek word ‘anathema’ (translated here in the ESV as “accursed and cutoff”), which can only be found in the New Testament in five other locations (see Acts 23:14, 1 Corinthians 12:3; 16:22; Galatians 1:8, 9; depending on context the word can be variously translated). The Greek refers to a gift in response or fulfillment of a promise or a vow that is rejected or given up. In other words, someone is accepting the consequences or punishment for breaking the promise or not fulfilling the vow. Paul is essentially saying, if God worked this way, he would be willing to give up his eternal salvation if it meant his brethren would be saved. This statement of Paul’s puts him in the same category with Moses who stated something similar (see Exodus 32:31-32). Perhaps being the only two in all of history willing to make a trade like that. I don’t think I need to see a show of hands to know who would be willing to give up their own salvation for the sake of someone else! Which, on a side note, begs the question, if it so valuable to us, why are we all too often slow in sharing the gospel message with others?
However, with that said, and not willing to forfeit my own salvation myself, I do understand the sorrow and anguish part. Especially when I see so many effectively deceitful religions in the world today that effectively prevent people (usually faithful followers) from accepting the truth about God’s plan for salvation through Jesus Christ. Many of which even call themselves Christian! Most of those ‘followers’ will never hear the truth because they firmly believe what they were taught (often from an early age) and never feel the need to review or read the truth for themselves. Paul gives us an insight of just how difficult it can be for someone to change their mind and believe in something else, as he was willing to offer himself as a ‘shortcut’ for someone else’s salvation. That is why we are to continually pray and reach out to those we know who are lost. It is also okay to have “righteous indignation” when one sees or hears something that is contrary to the truth (see Acts 17:16). In those cases, whenever possible we need to be willing to lovingly share the truth of the gospel with them (see 1 Peter 3:15).
9:4 They are Israelites, and to them belong the adoption, the glory, the covenants, the giving of the law, the worship, and the promises. 5 To them belong the patriarchs, and from their race, according to the flesh, is the Christ, who is God over all, blessed forever. Amen.
Paul continues to identify and describe his people in the next few verses. The first thing he does is identify them as Israelites. This is a clear connection to a bloodline that connects them back to Jacob and even earlier to Abraham (see Romans 4:13-25). By using the term Israelite, Paul is minimizing any confusion with the religion of Judaism (and any of its many variants) and possibly Hebrew speaking individuals. However, one could easily use the terms Hebrew, Jew and Israelite interchangeably here as the differences are insignificant in this application. Paul then identifies eight blessings unique to the Israelites, seven of which any Israelite would gladly accept as something they would not only agree to but also be proud to be identified with, and then one, without question the greatest blessing of all, that they would probably refuse to be associated with. Paul wrote that to the Israelites belong:
1) The adoption, God called them, as a group, His children (see Exodus 4:22; Jeremiah 31:9), but this adoption is not in like how Paul described a believer’s individual adoption (see Romans 8:15), it does not include salvation. Otherwise, why would Paul be willing to forfeit his own salvation? (see also Romans 9:6-8)
2) The glory, the glory of God was often physically seen in relationship with what He was doing with the Israelites (see Exodus 40:34-38; 1 Kings 8:10-11), God’s glory was later removed from them as recorded in 1 Samuel 4:21.
3) The covenants, God made several covenants in the Old Testament, one major unconditional and eternal covenant that was associated with the Israelites was through Abraham (see Genesis 12:1-3; 15:1-21; 17:1-9, see also Romans 4:13-25) and then later reiterated to Isaac and Jacob (see Genesis 26:24; 28:10-17). Another covenant was made through Moses, although it was a conditional covenant that was associated with the law (see Exodus chapters 19-31; Deuteronomy chapters 5-30).
4) The giving of the law, given to the Israelites through Moses (part of the covenant with Moses, see also Deuteronomy 4:14; Psalm 147:19-20).
5) The worship, the Greek word captures the idea of being hired to serve in a ‘religious’ sense, conveying the idea of offering sacrifices and following other worship practices such as those outlined in the Old Testament given to Aaron and included in the law (there are no worship requirements for Christians as Christianity is about a relationship, not protocol (see John 4:19-26; Hebrews 9:1 and 6). Paul will return to the subject of worship later in Romans chapter 12.
6) The promises, God also gave the Israelites many promises, Paul already discussed several of them in Romans 4:13 and will again later in Romans 15:8.
7) The patriarchs, ordinary people doing extraordinary tasks, like those listed in Hebrews chapter 11.
8) Paul waited to the end to announce the greatest blessing of them all, “and from their race, according to the flesh, is the Christ, who is God over all, blessed forever.” Jesus was born out of the Israelites, from the tribe of Judah, truly the greatest gift of all and what did Paul’s people do with that gift? They rejected Him, (see Isaiah 59:20-21; Hebrews 8:8-13; Jeremiah 31:31-34). It is the fact that many of Paul’s brethren rejected the gospel message, is the reason he is experiencing great sorrow and continual distress.
Paul calls Jesus Lord over all (see Colossians 1:15-20), which should remind us what Jesus Himself said, that all authority was given to Him (see Matthew 28:18). What does that mean? It means that we need to pay close attention to the words of Jesus and apply them in our lives. So why have so many Israelites rejected God’s plan of salvation? Was God’s Word wrong or inappropriate? No! So, what went wrong?
Paul’s outrageous claim that if it was possible, he would be willing to forfeit his salvation for the sake of his brethren, underscores how powerful the hold that some of the lies and false teaching had on them. Many were rejecting God’s plan for salvation through Jesus because they believed His claims of being the Messiah to be blasphemous heresy. They were trusting in their circumcision and their bloodline from Abraham instead of Jesus. Which begs the question, was God’s Word wrong? Paul says the Word of God did not fail. In the first eight chapters of this epistle, Paul has made a clear case that faith in Jesus is required for salvation, regardless of who they are, including Hebrew, Israelite, Jew or Gentile. Jesus is for everybody, and everybody needs Jesus.
Does that mean that God has no further use of the nation of Israel? Has God discarded the Jews? Israel had a unique status among nations, and that hasn’t changed. But much like what we have seen in the perversion of Christianity over the last nearly two thousand years, Judaism had its share of false teachers as well. Plus, there has been a ‘hardening’ that has prevented some from accepting Jesus (see Matthew 23:38; Luke 13:35; 19:41-42; Romans 11:25; 2 Corinthians 3:13). So, was God’s Word inaccurate? Did it fail the Israelites? Paul will reveal later in this chapter how the Israelites fell away from God as described by the prophet Hosea (see Hosea 1:2-11; Romans 9:25). However, this is not a permanent problem (see Jeremiah 32:36-33:26 for one of several promises of God’s favor returning to Israel recorded in the Bible).
9:6 But it is not as though the word of God has failed. For not all who are descended from Israel belong to Israel, 7 and not all are children of Abraham because they are his offspring, but “Through Isaac shall your offspring be named.” 8 This means that it is not the children of the flesh who are the children of God, but the children of the promise are counted as offspring. 9 For this is what the promise said: “About this time next year I will return, and Sarah shall have a son.” 10 And not only so, but also when Rebekah had conceived children by one man, our forefather Isaac, 11 though they were not yet born and had done nothing either good or bad—in order that God’s purpose of election might continue, not because of works but because of him who calls— 12 she was told, “The older will serve the younger.” 13 As it is written, “Jacob I loved, but Esau I hated.” 14 What shall we say then? Is there injustice on God’s part? By no means!
Paul points out several reasons to consider why the gospel message is definitely not heresy nor contrary to Scripture. He begins by referring to the selections God made in Abraham’s bloodline. He says that not all who are descendants of Israel, belong to Israel. This is not a play on words, it is a reference to the fact that not all descendants of Jacob (later renamed as Israel) belong to the promises of Israel. Paul says that not all are children of Abraham (as defined by him earlier in Romans 4:13-25), just because they are descendants of Abraham (bloodline). Paul quotes Genesis 21:12, saying that the promises given to Abraham will continue through Isaac, not his first son Ishmael. He explains that just because one is a direct descendant of Abraham, does not mean that they are all the children of God. Paul then reminds his readers that it is the children of promise that count as offspring (see Romans 2:25-29). What promise? In a sense, all of God’s promises, including His promise of salvation. Paul uses an example of the promise God gave Abraham and Sarah (quoting Genesis 18:10, 14), that when God was to return the following year, Sarah will have a baby boy, and he will be the son that receives the covenantal promise. Paul then adds how later God chose Jacob instead of Esau, long before either one was born or could ever do anything good or bad (quoting Genesis 25:21). Why did God choose these two instead of the firstborn? Paul explains that was so that God’s purpose of election might remain or stand. The Greek word translated here as ‘election’ is ‘eklogē’, refers to the act of choosing. A selection that was not influenced by anything that either one did do or would do, but because God called them (Greek word ‘kalēo’, being called out loud). Paul quoting Genesis 25:22, writes that Rebekah was told, “the older will serve the younger.” He then quotes the Old Testament prophet, “Jacob I loved, but Esau I hated,” (quoted from Malachi 1:2-3) and asks, does that mean God was being unfair? Or that He promoted injustice? Paul answers with that same ‘firm negative’ he has been using throughout this epistle, “By no means!” (see Romans 3:4, 6, 31; 6:2, 25; 7:7, 13), God is the only one qualified to determine what is fair and what is just (see Deuteronomy 32:3-9; 2 Chronicles 19:7; Job 8:3; 34:10; Psalm 92:15).
9:15 For he says to Moses, “I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.” 16 So then it depends not on human will or exertion, but on God, who has mercy. 17 For the Scripture says to Pharaoh, “For this very purpose I have raised you up, that I might show my power in you, and that my name might be proclaimed in all the earth.” 18 So then he has mercy on whomever he wills, and he hardens whomever he wills.
Paul then reminds us that God is sovereign, by quoting Moses from Exodus 33:19, “I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.” He further explains that God’s choice is not based on human will (desires, passion, sincerity or ideas) or by any effort or work. It is God that has mercy, only His decision counts. Paul uses another example, this time fast forwarding to the time of the Exodus, quoting Exodus 9:16, when God spoke to Pharaoh: “For this very purpose I have raised you up, that I might show my power in you, and that my name might be proclaimed in all the earth.” Can you imagine what Pharaoh thought when he heard that? Probably the equivalent of “that’s outrageous!” God raises up both good and terrible people to serve His purpose, including various Pharaohs and kings like Nebuchadnezzar, see Daniel chapter four). Paul summarizes by saying God has mercy on whomever He wills and hardens whomever He wills.
The gospel message is consistent with God’s promises (He will keep His promises) and it is consistent with His nature. He is a loving God who is also sovereign, possessing supreme power (including the power to choose who He is going to use and who He is going to save).
Is Life Unfair?
There are two things to consider when examining this question. The first one is simply, who makes the rules? The issue of fairness can only be addressed by someone who truly knows all there is to know about the situation or at least, the matter at hand. As Paul quotes here in Romans, God told Moses something we should all consider, "I will be gracious to whom I will be gracious, and will show mercy on whom I will show mercy.” (Exodus 33:19b, see also Psalms 115:3) In other words God is the only one qualified to judge what is fair or not. We also know that the Bible strongly teaches against partiality and favoritism (Leviticus 19:15; Deuteronomy 1:17; 16:9; Proverbs 24:23; Ephesians 6:9 and James 2:1-13) as well as point out that, “God shows no partiality” (Romans 2:11).
The second thing to consider is our motivation when we call something unfair. Generally, when something that is supposed to be thoughtfully doled out is considered unequal or when someone is not following the rules, we cry ‘foul!’ and claim that it is unfair. When do we make such as claim? It is generally due to an unfavorable condition for us. Instead of going to God and seeing what He wants us to do or learn, we often just shake our heads and complain.
When we consider people of the Bible such as Joseph (who was sold into slavery by his brothers and then wrongfully imprisoned for 13 years, see Genesis 37-41) and Job (who lost his entire family, his possessions and his health, see Job 1:1-22) and how they both remained faithful to God, we recognize that our situations may pale in comparison. Were those situations fair? From our perspective it would appear not, however God used both of these men, as well as many men and women in the Bible, to become something greater. Taking ordinary people and allowing them to do extraordinary things in His kingdom. Since God is the only one qualified to judge what is fair and what is not, perhaps we should seek Him first.
Being chosen to do something by God doesn’t make the task of serving Him any easier. It will undoubtedly require long hours, long periods of exhaustion and a lot of patience. But since He is the one who is guiding, He is also the one that is providing. If we view what we do as something we do for Him, fairness is not something that we should consider, but more in the spirit of what more can I do?
9:19 You will say to me then, “Why does he still find fault? For who can resist his will?”
In this chapter, Paul has been demonstrating that the gospel message is not something new nor is it inconsistent with the Old Testament. He continues by anticipating someone believing that a person cannot be held responsible for their own sin or disbelief by asking, “Why does God blame people for not responding? Haven’t they simply done what he makes them do?” (Romans 9:19b, NLT) Implying that God should not blame people for their sins, since humans can only do what God wants them to do. Here Paul is anticipating an attack on God’s justice and sense of righteousness, something that is still done by unbelievers today. One example of God’s supposed manipulation of humanity would be in regard to Israel’s departure from Egypt when God hardened the Pharaoh’s heart (see Exodus 4:23; 7:3, 13, 22; 8:19; 9:12, 35; 10:20, 27; 11:10; 14:4, 8). That person might ask, how then can the Pharaoh be faulted? This is a great question, which has been debated and written about for centuries. Instead of debating, Paul calls our attention to the fact that the answer is simply beyond human reasoning, the answer lies in God’s sovereignty.
9:20 But who are you, O man, to answer back to God? Will what is molded say to its molder, “Why have you made me like this?”
Paul asks a valid question, “But who are you O man, to answer back to God?” That question should cause one to be contemplative. He responds by asking, if during the process of forming something would someone expect the item being formed look back at them and ask, why have you made me like this? This is similar to what God said to Cyrus through the prophet Isaiah, “Does the clay say to him who forms it, ‘What are you making?’ or ‘Your work has no handles’?” (Isaiah 45:9) An absurd premise, but very much applicable and appropriate. God made us, who are we to question?
9:21 Has the potter no right over the clay, to make out of the same lump one vessel for honorable use and another for dishonorable use? 22 What if God, desiring to show his wrath and to make known his power, has endured with much patience vessels of wrath prepared for destruction, 23 in order to make known the riches of his glory for vessels of mercy, which he has prepared beforehand for glory—
Paul then asks, doesn’t the potter have the right to make out of the same piece of clay, one vessel for honorable use and another for dishonorable use? (see also Isaiah 64:6-8; Jeremiah 18:3-16) Paul reminds us that God can, and does, use dishonorable people to serve His purpose, which is ultimately for our benefit. He begins by asking what if God wanted to show His wrath and make known His power to the world (like what He did with the Ten Plagues in Exodus)? God has endured (and will continue to endure) with great patience, dishonorable people, in order to make known the riches of His glory to others, so that they make become vessels of mercy (namely Christians, see Ephesians 3:14-21), even though these dishonorable people will ultimately be destroyed and condemned (see Proverbs 16:4; Exodus 9:16). This might be a good time to ask ourselves, what do vessels of mercy do? They share that mercy with others by sharing the gospel message.
9:24 even us whom he has called, not from the Jews only but also from the Gentiles? 25 As indeed he says in Hosea, “Those who were not my people I will call ‘my people,’ and her who was not beloved I will call ‘beloved.’ ”
When did God prepare and appoint these vessels of mercy for glory? From the beginning of time (see also Ephesians 2:10). Paul said, “even us whom He has called” (remember the process listed in Romans 8:28-30), and not just from the Jews, but also from the Gentiles (see Romans 3:29). Paul is pointing out that God has always included the Gentiles in His plans, he then offers a paraphrase of Hosea 2:23 to help explain, “Those who were not my people I will call ‘my people,’ and her who was not beloved I will call ‘beloved.’ ” (Romans 9:25) This passage gives one example from the Old Testament that demonstrates God’s intentions of being merciful to others and calling them to be His people, later identified as those who have faith in Jesus Christ.
9:26 “And in the very place where it was said to them, ‘You are not my people,’ there they will be called ‘sons of the living God.’ ” 27 And Isaiah cries out concerning Israel: “Though the number of the sons of Israel be as the sand of the sea, only a remnant of them will be saved, 28 for the Lord will carry out his sentence upon the earth fully and without delay.”
Paul then reminds his readers that the issue of the Jews losing God’s favor is only temporary by quoting an earlier passage from Hosea, “And in the very place where it was said to them, ‘You are not my people,’ there they will be called ‘sons of the living God.’ ” (see Hosea 1:10) The nation of Israel did cease to exist, and the Jewish people were scattered around the world (known as the diaspora). Only to return and become a nation once again, just as God promised Hosea and in many other locations in the Bible. The Israelites were in Israel when God said they would no longer be His people, and they would be back in Israel when He once again calls them “sons of the living God.” Paul then quotes Isaiah 10:22-23 where Isaiah cries out aloud concerning Israel, serving as a stark reminder that just being a Jew is not a guarantee of being saved, as salvation is only available through faith in Jesus. The first half reflects the promises given to Abraham (see Genesis 22:17) and Jacob (see Genesis 32:12) regarding the number of descendants of Israel (Jacob), that they would number as many as the sand of the sea. But then the second half clearly states that even though they are a large number, only a remnant of them will be saved. Paul then, looking towards the future (and still yet future for us today), says that God will carry out exactly what He has proclaimed in His Word regarding judgment, which will be swift. No exceptions.
9:29 And as Isaiah predicted, “If the Lord of hosts had not left us offspring, we would have been like Sodom and become like Gomorrah.”
Paul goes on to quote Isaiah 1:9, “If the Lord of hosts had not left us offspring, we would have been like Sodom and become like Gomorrah.” (Romans 9:29) The phase “the Lord of hosts” is a reference to God’s omnipotence. The Greek word ‘Sabaoth’ is a transliteration of the Hebrew word ‘Sābā’, translated here as ‘hosts’ referring to God’s armies of angelic hosts and His power over all of creation. Some Bible versions use a transliteration instead of translating and due to the similarities to the word ‘Sabbath’, it is often misunderstood.
Since the Greek word that is translated here as ‘offspring’ is ‘sperma’ (same word in Romans 1:3; 4:13, 16, 18; 9:7, 8), which is often connected to a bloodline, some believe this passage refers to a divine bloodline, namely Jesus. If He did not come, no one could have been able to meet God’s righteous requirements. While that is most certainly true, the word can also be a reference to a family or a race of people, such as the Jews. When compared to the verse quoted in the book of Isaiah, "If the LORD of hosts had not left us a few survivors, we should have been like Sodom, and become like Gomorrah.” (Isaiah 1:9), we see that the reference ties into the theme of God using remnants (ESV uses the word ‘survivors’). Therefore, Paul would be implying that if it wasn’t for some faithful followers of God, the Jews would have been judged long ago, just like Sodom and Gomorrah.
9:30 What shall we say, then? That Gentiles who did not pursue righteousness have attained it, that is, a righteousness that is by faith;
Paul has been using several approaches to demonstrate that the gospel is neither contrary to the Word of God nor contrary to the nature of God. In that process he also explained that the Gentiles have as much an opportunity to be saved as the Jews do, perhaps even a greater chance, since only a remnant of the Jews will be saved. Paul once again stops the narrative and asks, “What shall we say, then?” Did those that did not pursue righteousness (non-Jews) actually find and attain salvation through faith? (see also Deuteronomy 4:29; Isaiah 65:1; Jeremiah 29:13; Matthew 7:7-11; Luke 11:9-13) Continuing his defense of the gospel message, Paul now points out that the concept of salvation through faith in God has always been a requirement for salvation (see also Romans 1:17; 3:21-23; 10:16; Galatians 2:16; 3:24; Philippians 3:9; Hebrews 11:7). God’s gracious offer of salvation becomes effective only when it is willingly received and accepted by faith. This is not inconsistent with God’s sovereign choice, in fact, it bolsters the idea that God knows everything past, present and future. He is truly omniscient!
Before continuing, we may want to review what it means to have faith. The Greek word ‘pistis’ (faith) is the root word for ‘pisteuo’ (believe). One cannot believe in something without faith. This is not some form of wishful thinking, it is knowing that something is true, and that knowledge is then applied to all aspects of your life. Meaning that from the moment of first believing, all decisions and actions of that person would then reflect and apply that understanding. For example, one can believe a chair will hold them, but that belief is only beneficial when one sits on that chair.
9:31 but that Israel who pursued a law that would lead to righteousness did not succeed in reaching that law. 32 Why? Because they did not pursue it by faith, but as if it were based on works. They have stumbled over the stumbling stone, 33 as it is written, “Behold, I am laying in Zion a stone of stumbling, and a rock of offense; and whoever believes in him will not be put to shame.”
Paul notes that those who had put tremendous effort in their lives to pursue righteousness through the law, have failed to reach that goal (see also Romans 3:20; Galatians 2:16). First of all, regardless of one’s zeal, earnestness and sincerity, if you pursue something incorrectly or that which is wrong, your efforts will be in vain. Secondly, if you just “go through the motions,” of what you think God wants you to do, that will also not save you, nor will it please God. The law represents God’s righteous standard, there are two important facts that we need to remember about the law: 1) the law shows us that we are indeed sinners, remember Paul’s words in Romans 3:20; 7:7; and 2) recognize that since the law is impossible to follow, we need God’s help, pointing us to the need of a Savior, which God provided.
Here Paul is referring to the Jews that were pursuing the protocols of the law, observing rituals, etc., but had no desire for God. Just pursuing the physical actions of the law, even though commanded by God, were insufficient. Somewhat akin to only attending a church service today, attendance alone cannot save anyone, you must have faith. Since they pursued God through works and not by faith, they have stumbled over the stumbling stone. Everyone can relate to what Paul is saying, we have all tripped over a rock at some point in life. Here he is referring to the fact that the Jews stumbled over the Rock, Jesus Christ and did not recognize Him as the Messiah. Paul quotes from Isaiah 8:14 and Isaiah 28:16, “Behold, I am laying in Zion a stone of stumbling, and a rock of offense; and whoever believes in him will not be put to shame.” (Romans 9:33, see also Psalm 118:22; 1 Peter 2:6-8) Zion is the hill that Jerusalem is built on and is often used in the Bible as another name for Jerusalem. There are three things to note in this verse: 1) God knew that knowledge of the Messiah would cause some to stumble and therefore become offensive to them; 2) that it is clear that the Rock that He is referring to is a person; and 3) that those that believed in Him would be saved, demonstrating once again that faith is required. As a result of not knowing God and His Word, they stumbled when they encountered Jesus, who offended them. The concern of being offended seems to be on the rise these days, the mere idea of someone being potentially offended over something lately, seems to be more important than accepting or acting on the truth. Today’s political correctness appears to guide more public policy than doing something the correct or right way. So, if the gospel message is offensive to someone, then I guess we need to be offensive and offend them to heaven! Seriously, being offended is only a temporary problem, condemnation is eternal.